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Perceptions of Islamization in the Serbian National Discourse Bojan Aleksov

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Perceptions of Islamization in the Serbian National Discourse Bojan Aleksov Southeast European and Black Sea Studies Vol. 5, No. 1, January 2005, pp. 113–127 Perceptions of Islamization in the Serbian National Discourse Bojan Aleksov BeforeTaylorFBSS5106.sgm10.1080/1468385042000328394Southeast1468-3857Original200551000000JanuaryBorojanAleksovHPHALBOI@phd.ceu.hu and& Article FrancisEuropean (print)/1743-9639Francis 2005 Ltd Ltd and Black (online) Seathe Studies period of nationalism, religious identification constituted a basis for the division of South Slavic peoples and its confines established historic borders within which particular national consciousness developed. Though none of the confessional institutions of South Slavs was strictly national, they acquired such a character through the constant struggle of religious leaderships to differentiate their flock from that of the other faith. Secular intelli- gentsia and political elite as chief proponents of nationalism played a very particular role in such development, adopting and employing religion and religious heritage. Therefore, religious difference is not in itself the basis of antagonism among South Slav peoples, but rather the nature and aims of national ideologies formed as parts of political culture of these peoples and their elite. An important part of such ideologies of antagonisms among all Balkan peoples is the narrative of the phenomena of religious conversions that happened in the past. In the context of religious segregation and emphasized identification of ethnic and religious identity, religious conversions evoke distrust, hate and resistance. The paper discusses the formation of mythologized consciousness about causes, course and conse- quences of islamicization, the most significant conversions in the Serbian history, with a special focus on the role of the Serbian historiography in the process. Change of religion is undoubtedly one of the most unsettling and destabilizing events in a society. It threatens the cohesion of a community and reactions to it are universally defensive, because it necessitates a change of balance between members of different faith communities. In the context of centuries-long religious segregation and firm identification between ethnic and religious identities – as has been the case in the Balkans – religious conversions have evoked a long history of distrust and intolerance that has been the topic of numerous studies. My focus here is on conscious efforts, undertaken mostly from the nineteenth century on, of adoption, employment, and deepening of inherited religious divisions through the representation of Islamization that happened in the past. Correspondence to: Borojan Aleksov, History department, Central European University, Nador u11, 1051 Budapest, Hungary. Email: [email protected] ISSN 1468–3857 (print)/ISSN 1743–9639 (online) © 2005 Taylor & Francis Ltd DOI: 10.1080/1468385042000328394 114 B. Aleksov My principal source material in studying the genesis and the dynamic of the repre- sentation of Islamization and the factors and forces that shaped it has been the works of sholars, writers and historians whose position is well established in Serbian society. They were, or are, university professors, academicians, textbook authors, ministers and ambassadors – all of them the chief protagonists of cultural production and public opinion formation. This article also examines the recasting and the exploitation of certain aspects of these representations that took place in the years preceding and during the most recent wars in former Yugoslavia. The survival of the mythologized view of Islamization is striking, as it seems to defy the growing distance from the time of the events they refer to, the seemingly insignificant role of religion in modern soci- ety, and the fact that many of them had already been successfully demystified. And in Serbia, there have been studies that have provided alternative, non-nationalist modes of explanation. The last part of the article is dedicated to these examples of contesting the mythologized conversion paradigm. I start by elucidating the role religion had in the formation of the Serbian national consciousness, and showing that religious intol- erance is one of its main features. Religion and Nationalism In the course of the nineteenth century the entire region saw the birth of nationalism, which gradually became the primary, unifying and normative factor in the formation of the collective identity. In the process, nationalism took on numerous religious attributes while religion as such was relegated to a subordinate role. Scholars of nation- alism have demonstrated that national consciousness is shaped through certain phases; national traditions are created and transformed through ample use of inherited reli- gious content, values and symbols. Existing beliefs and knowledge took on new forms, and even more important, gained a new, comprehensive and teleological function in the formation of the national state. Although religion was repressed through modern- ization efforts, secularization and eventually the atheist campaigns of the twentieth century, the nationalism of the Serbs and their neighbours had by then already been built on the historical memory and models that stemmed from and exploited religious divisions and intolerance of the past. One of the few historians who have seriously studied the religious factor in the rise of nationalism among South Slavs, Milorad Ekmec[aorn]ˇica[ue]t ´, thinks that the churches were an exclusive basis for South Slav national movements. On the one hand, their national culture evolved within the framework of a single church or religion, while on the other hand, the churches during critical periods became beacons of social organization. They lost their religious character and refocused on ethical issues, culture and social organization. Although none of the denominational institutions among the South Slavs had been exclusively national, they increasingly acquired such a character during the nineteenth and twentieth centuries, through the efforts of church leadership wishing to separate their followers from those of the other reli- gions. In an atmosphere of ‘religious nationalism’, as Ekmec[aorn]ˇica[ue]t ´ calls it, people of the ‘other’ denominations were blamed for all troubles and frustrations. In the minds of Southeast European and Black Sea Studies 115 ordinary people, every neighbour who professed a different religion belonged to an ‘enemy’ civilization. Confrontations between the various religions and denominations represented an insurmountable obstacle to the creation of a single Yugoslav nation on the dominant Herderian or Central European model (according to which the nation is a community of language). Instead, religion became the fault-line between nations. The ‘religious’ nationalisms that were engendered in this way constantly stoked the mythologization of the historical consciousness (as well as the provincialization of culture and extremist politics); religious nationalism, not religious intolerance, formed a basis for the military and political strategies at the time of momentous historical crises (Ekmec[aorn]ˇica[ue]t ´ 1989: 15). In analysing the nationalism of the Yugoslav peoples, special note should be made of the role of the secular intelligentsia and the political elites and how they, as key protag- onists of nationalism, have used religion and the religious legacy in the nation-building project. The blending of religion and nationalism over the past two centuries has strengthened both the religious and the secular elites. Another historian of the region, Ivo Banac, holds the thesis that the cause of the antagonism among the South Slav peoples is not religious differences or unequal economic development, but rather the different structures and objectives of their respective national ideologies and political cultures (Banac 1992: xi). Banac, too, acknowledges that national ideologies are to a large extent historically determined, and that they contain elements of historical deter- minism of cultural and religious differences. But, he posits, of and by themselves religious differences cannot explain the strong divisions among the Balkan peoples. The impact of nationalism and nationalists in exploiting these differences is crucial. One aspect of nationalism used to build barriers and excite antagonism between modern nations is myth about religious conversions. I will illustrate this use in the Serbian case, with a special focus on the role, which mythologized historical narratives about Islamization have played in the process. From Folk Epic to Scientific Fact Folk myths and folk tales offer rich material for the study of religious conversions as momentous events in the world at the time when religious identity was still of primary importance. Notwithstanding the importance of oral culture, however, I shall concen- trate on those persons who have contributed to the creation of the Serbian national consciousness in writing. In this I follow Hobsbawm’s observation that what makes up the main body of knowledge and ideology in a nation, state, or movement is not what is preserved in popular memory, but rather what is selected, written down, visualized, and made popular by those whose task is to do this (Hobsbawn and Ranger 1991: 13). In these works, as we shall see, popular myths and tales that depict the world in a styl- ized and schematized way were often taken for granted and elevated to the level of ‘scientific’ truth. Until the late eighteenth century, cultural life in the Balkans was dominated by
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